Thankyou Tivra ji, So aren't these mantras and its paddhatis moksha producing, the ones used by MahaVishnu and PanchaBhrama Shiva? Does it take more practice and time to master these mantras for Moksha or they are completely unable to produce Moksha for the sadhaka?

Thankyou SriRam ji, that is wonderful to have so many treasure of stotras for parayanam (chanting). Thankyou for sharing.

Namaste Tivra. Thank you for this revelation. Are there any other ways to restore the 64:16:16 proportion? Can you please tell more about the Sun that exists beyond Brahman? Are any curses attached to the Supramental Sun?

Namaste Stormbreaker. A non-initiate can recite the Lalitha stava raja created by the Devas. They can also recite the 25 names stotra of Lalitha (pancavimsati nama stotra). They may also chant the 16 name stotra of Matangi (sodasa nama stotra) and the 12 names stotra of varahi (dvadasa nama stotra).

Namaste, Krishna. Nābhi Vidyā describes the path of meditative reabsorption (laya-krama), through which consciousness returns from material multiplicity to absolute unity. This process follows the reverse dissolution of the 36 constituent principles of reality (tattvas), divided into three major ascending stages, culminating in the 37th and supreme principle (Anuttara). 1. Pūrvāṅga Vidyā, The 24 Tattvas (Realm of Matter): Starting from the lowest principle, Pṛthvī tattva (earth), all twenty-four material principles are resolved inversely and sequentially, one by one, back into their primordial source, Prakṛti tattva. 2. Rāja Vidyā, The 8 Tattvas (Realm of the Soul): Puruṣa tattva is the individual soul (Jīva), which is none other than Śiva veiled by the five sheaths of limitation (Pañca-kañcukas) projected by Māyā tattva. Fundamentally, all tattvas are solely Śiva tattva; however, Māyā tattva differentiates them, generating externality and dualistic perception (bheda-vṛtti) between the subjective "I" (Aham) and the objective "This" (Idam). Consequently, Puruṣa tattva, the Pañca-kañcukas, and Māyā tattva are resolved inversely and sequentially into Śuddhavidyā tattva. Śuddhavidyā tattva serves as the threshold to the Pure Path (Śuddhādhva), the realm of internality and non-dual unity (abheda-vṛtti), where Aham equals Idam and Idam equals Aham. 3. Nṛpati Vidyā, The 4 Tattvas (Realm of the Supreme Self): Once Śuddhavidyā tattva is attained, the upward ascent becomes natural, effortless, and irreversible. Within this internal realm, Īśvara tattva manifests as Idam-Aham and Sadāśiva tattva as Aham-Idam, where both subjectivity (Aham) and objectivity (Idam) remain purely internal rather than external. Above them, Śakti tattva is self-reflective awareness (Vimarśa), and Śiva tattva is pure conscious illumination (Prakāśa). Here, all 36 tattvas, encompassed within the threefold division of Ātma tattva, Vidyā tattva, and Śiva tattva, are completely unified. 4. Parā, The 37th Tattva (Anuttara Tattva): This ultimate state is Pūrṇa-Ahaṃtā, the fullness of Universal "I" Consciousness, which is simultaneously transcendent over the universe and immanent within it (Viśvottīrṇa-Viśvamaya).

Namaste Dearest Tīvra. Another major assignment and help I would like to request is - would it be possible to explain each of the mantras associated with the Nābhi vidyā along with their formation, plus the significance attached to each individual mantra? How do they relate from a material and spiritual perspective?

Namste tīvra thank you for such wonderful revelation, can you please also provide visualization method of mantra worshiped by maha Vishnu, Sadashiva etc. thank you.

Namaste Tīvra, thank you for revealing these insights. Can you please share how the Nābhi Vidyā (which consists of Kādi and Hādi Vidyās directly and Sādi Vidyā indirectly) work with these Kalās? Thank you.

Namaste Dearest Tīvra. I have a few questions and would like to request your input please! Would you be able to please specify the correct dhyāna for the Hādi Vidyā? Would it be Śiva holding the weapons and Śakti embodied within His heart to denote the Ātma tattvas? Likewise for Sādi vidyā, would it be the Ardhanārīśvara form denoting the Vidyā tattvas and equality of Śiva and Śakti in embodiment and measure? Kādi seems to be the established form of Śakti seated on Śiva (Lalitā seated on Kāmeśvara) denoting the Śiva tattvas. From a Kāḷī vidyā perspective, do Hādi and Sādi apply at all?

Namaste Dearest Tīvra. As always, thank you for all that you share with us for the benefit and knowledge of all sādhakas! In context of this post, I wanted to ask about the 64 Agni kalās, their names and significance? We only deploy the 10 kalās for the Kalaśas and Pātras in normal Pātra sthāpana. Is there any specific ritual or method prescribed for the 64 kalās and is it applicable in our current times?